II. We proceed to consider the government of God over MANKIND, or the inhabitants of the earth. Man is a free agent, endued with a power of determining hi own actions; not a machine, or piece of clockwork moved by weights and pulleys, but so far free as to be accountable for all his actions, and consequently the subject of moral government. The government of God over men may be divided into providential and rectoral.

1. The providential government of God is His directing and influencing the actions of men and the occurrences of the world, so as to make them subservient to the purposes of his own pleasure. It is absurd to suppose a creature to act independently of his Creator. We are to act upon the stage of life, are lively demonstrations of the wisdom of the Creator; but when God has furnished us with these qualifications it is not to be supposed that He turns us loose to act at random, but like a skilful mariner at the helm of the ship, influences and directs our conduct to serve the purposes of His government. The fortuitous actions of men are managed and overruled by an infinitely wise God; the archer draws his bow at a venture, but the arrow is directed by a higher hand between the joints of the harness. The Divine influence extends over the whole universe, from the highest angel to the smallest and most inconsiderable insect. No second cause, though never so powerful, can act independently on the first. Though God is not visible to our bodily senses, He is present in all places, and interests Himself in all human affairs.

2. We are to enquire into God's rectoral government, and to consider Him as the sovereign lawgiver and judge of His rational creatures; and:

1. What laws has God established and settled for the government of mankind?(1) God has appointed the moral law, or the light of nature, as a rule of duty to his reasonable creatures (Romans 2:14, 15). Every man's conscience is a law to himself, and will accuse or excuse him according as he acts agreeably or disagreeably to its dictates; and though it must be confessed that the light of nature is dim and imperfect, yet it remains a rule still. The moral law is summarily comprehended in the Ten Commandments, and is divided by our Saviour into these two branches: the love of God and of our neighbour (Matthew 22:37, 38). These two capital precepts are obligatory upon all mankind, because they are the result of that Light which enlightens every man that comes into the world. Everyone's conscience must condemn him if he hates God, or does to another that which he would be unwilling to have done to himself in the like circumstances, whether he has his Bible to consult or not. They are also unchangeable, because founded not only in the will of God but in the nature of things no change of circumstances or force of human laws can dispense with our observation of them.(2) There are laws of a mixed nature, which, though not evident by the light of reason, yet when revealed appear most consonant and agreeable to it. They are an improvement of the moral law, and render it more beautiful and perfect; such are those precepts of our blessed Saviour (Matthew 15:44). Natural reason, in its highest improvements, did not dictate these things to the wise and learned philosophers of ancient times; but being taught, and commanded by our blessed Saviour, they appear highly deserving of our regard, and are binding upon all Christians, not only as part of our Master's will, but from their own intrinsic fitness and excellence.(3) There are also positive and ritual laws, which depend entirely upon the will of God, and are obligatory only because He enjoined them; such were the rites and ceremonies of the Old Testament as circumcision, the paperer, sacrifices, purifications, the distinction of meats, etc., which had their uses, not from any inherent virtue, but from the appointment of God.

2. We are to consider in what manner God has provided for the due observation of His laws.(1) God has provided for the honour of His laws by extraordinary rewards and punishments.(2) God has further promised all necessary assistance to these who sincerely endeavour the discharge of their duty; for since the fall of our first parents no man is of himself able perfectly to fulfil the law of God.(3) Besides the necessary assistance to duty, God has promised to subdue our indwelling corruptions, and to check the malice and rage of Satan. The seeds of wickedness in the hearts of men would produce most direful effects in the world if they were not under a Divine restraint. If our blessed Saviour spoiled principalities and powers when He hung upon the Cross, much more now He is upon the throne will He reign, till He has put all His enemies under His feet.(4) God is pleased further to excite in His people's hearts such good motions and dispositions as make the ways of religion appear both reasonable and pleasant. For which purpose He not only enlightens their minds and awakens their consciences by His Holy Spirit, but makes them willing in the day of His power, which is the primary cause of their conversion to God.

3. We are to consider the account to be given of our obedience to the Divine laws.Practical remarks on this discourse:

1. This view of the Divine government may lead us to a contemplation of the infinite perfections of that Being who does whatsoever He pleases in both worlds. If the most consummate human wisdom and policy is requisite to govern a small kingdom among men, how much surpassing ours must that wisdom be that conducts the affairs of the whole universe, and whose providential influence extends equally to the meanest insect and the noblest seraph! How great must be His power who reigns sovereign over all the worlds, and whose government is without limit, or control.

2. We may learn from hence the nature of the Divine government over the rational world; which, though absolute, is nevertheless directed by the other perfections of His nature, and suited to the different capacities of His creatures. It is not fit that sovereign and irresistible power should be lodged in the hands of earthly governors. All God's determinations and acts of government are under the direction of infinite wisdom, justice, and goodness; He cannot do an unwise, an unreasonable, or an unkind thing, but is good to all, and His tender mercies are over all His works. He governs His creatures by laws suited to their moral natures.

3. The consideration of the Divine direction and influence over all human affairs may administer some relief to good men under the afflictions and troubles of the present life; "Affliction cometh not forth of the dust, neither doth trouble spring out of the ground." Chance and fortune is the language of atheists; but if there is a God, there must certainly be a Providence, which had the direction of everything that comes to pass.

4. We may observe from hence the excellency and perfection of those laws by which God governs His reasonable creatures (Psalm 19:7). Every part of our conduct is under a law; our very thoughts, as well as our words and actions; the law of God forbids concupiscence, or committing adultery in the heart; it forbids evil-speaking, and assures us that every work will be brought into judgment.

5. Since we are to pass under so strict and impartial a trial, what obligations are we under to the Lord Jesus for the covenant of grace, by which penitent sinners are assured of pardon and acceptance through the merits of His death. How hopeless would our condition be if our happiness depended on our perfect obedience.

6. Though the law of works is no longer a covenant of life, it will always remain a rule of duty. "Think not that I have come to destroy the law and the prophets, I am not come to destroy, but to fulfil it." And again, Do we then make void the law through faith? God forbid; yea, we establish the law (Romans 3:31).

(Daniel Neal.)

I. I remark in the first place, THAT IT IS A PRINCIPLE, OF MORAL GOVERNMENT THAT THERE IS NO APPEAL FROM THE AUTHORITY OF THE SOVEREIGN. That is supreme and final. There was no God before God, there is none beside Him, and there will be none after Him. His sole supremacy is declared over and over again in the Scriptures. It is asserted in the first commandment of the law given on Sinai. In the whole course of the Jewish Theocracy it was the theme of prophet, psalmist, and all holy men. Even the kings of the Gentiles were forced to assent to it. Said Nebuchadnezzar upon his recovery, "I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation. And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, what doest thou?" This authority of God is supreme in respect of His commands. That He has commanded is warrant enough in all cases for obedience. No being on whom His commands are laid has any right, on any pretence, to question their justice, or to hesitate in his own obedience. If He commands all men everywhere to repent, then no sinner has any excuse for an instant's impenitence. Whatever may be the reasons that influence God to give the command, the command itself is reason enough for our obedience. No being in the universe could justify himself in his neglect to obey a single precept of the Almighty. Again, God's authority is supreme in respect of His own purposes. Whatever they are, He had a right to conceive, and He has a right to execute them. He has a right to make His Divine purpose and energy paramount to the will and activity of any free agents angelic or human, working in them accordingly to will and to do of His good pleasure. The creation cannot complain that it was created; the church cannot complain of its salvation; the wicked world cannot complain of its destruction. Once more, God's authority is supreme in respect of our faith. As whatever of preceptive truth He has revealed is entitled to our unquestioning obedience, so whatever of doctrinal truth He has revealed is entitled to be held by us as an axiom in all our reasonings. But it should be remembered that in none of these particulars is God's authority arbitrary. That is not implied by its supremacy. God never commands, never purposes, never reveals anything against reason, or without reason, however it may be altogether above and beyond reason. His supremacy pertains to His infinite perfections, and because they are infinite.

II. It is a principle of moral government THAT ITS METHODS CORRESPOND PERFECTLY WITH THE CHARACTER AND ATTRIBUTES OF GOD, AND ARE PRECISELY ADAPTED TO THE NATURE OF THE BEINGS SUBJECT TO IT. In the whole administration of the universe, the wisdom, holiness and goodness of God are displayed. There is not a movement throughout the entire economy of creation and providence which does not attest the excellent glory of God. Any contradiction between the nature and' the works of the Supreme Being would confound the whole system of the universe. If there is a God, Jehovah, His government must be in all particulars accordant with His character. Such as He is, it must be. But it is also adapted to the nature of its subjects. It is adapted to them in its general idea and chief element. That is holiness, absolute and entire rectitude. All rational beings naturally respond to this idea. They cannot help doing it. It is a necessity of their nature. They may respond negatively as well as affirmatively; by hating as well as by loving; by disobedience as well as by submission; but respond one way or the other they must, just as surely as they exist, and think, and feel. This is a fact without exception in Heaven, earth, or hell. Again, God's government is adapted to its subjects in its requirements. It requires them in the first instance to be right, to be holy. Is not this a suitable requirement for every rational creature that God has made? Is it not proper for him, in view of all his faculties and all their relations, to be holy, to be conformed to the will of God? Whenever God makes specific requisitions upon men, are these requisitions ever contrary to our nature as that nature was originally constituted? Because we are wrong, is it improper that we should be required to be right? Because our fathers were sinners, is that a reason why we should be free from moral obligation? Because Adam sinned, and so brought the curse upon us and all his descendants, are they justified in sin? Will any man's conscience excuse him on that ground? Again, God's government is adapted to its subjects in its sanctions. Does not the connection between holiness and happiness, and between sin and misery strike the mind as most appropriate? Would it not be doing violence to rational natures to reverse this order, and make holiness productive of misery as its genuine result, and sin productive of happiness? If then God's government is precisely adapted to the nature of all its subjects, it may be asked where is the fault that so much disorder and misery exist in a world that He governs? I repeat the question, where is the fault? Is it in God? What in Him is at fault? Shall He be less holy, less wise, less good; for more holy, wise, and good He cannot be? If He were other than He is, would you, a rational being, trust Him any longer, and in your joy give Him praise, or in your despair cry out to Him for help? Is the fault in His law; admitting, for the instant, that the law of a perfect being could be imperfect? What provision of that law will you change? What principle of His government will you modify? Shall the idea, the element of holiness be struck out of it? Do the experiments which Satan made in Heaven, and Adam made in Paradise, give much encouragement to such a change? Shall the requirements of the law be annulled or qualified? If you would like this for yourself, would you like it for your neighbour? Is the law any too stringent for him? Would you be willing to live in this world, do you suppose you could live in it, if the restraint imposed upon the conscience of mankind by the stringency of the law were removed? And shall the sanctions of law be abrogated? Do you think it best for fire not to burn you, vice not to sting you, crime not to blast you, sin not to destroy you? Where then is the fault? Is it not in you; is it not in your father; is it not in Adam; is it not in man? "By one man sin entered the world, and death by sin, and so death passed upon all men, for that all have sinned." Sin is the fault, the first sin and all consequent sins; the last sin, and all preceding sins. And no man may think to shift the blame of his sin, or of any sin, upon the law which is broken, or the God who is offended.

III. It is a principle of moral government THAT NONE OF ITS SUBJECTS CAN ESCAPE FROM IT. It controls the infinitude of space, the extent of eternity, and every creature whom God has made. Nowhere, nowhen, and nohow can a moral agent pass without its scope. You cannot escape from it by reason of the feebleness of your powers and the fewness of your talents. If you have but one talent, or half a talent, or the infinitesimal fraction of one, if you are not verily a brute whose spirit goeth downward, then are you a subject of moral government, you ought to be right, you are guilty for being wrong, you can be saved only through the blood of atonement and the renewing of the Holy Ghost. You cannot escape from it by reason of the might of your intellect, and the multiplicity of your endowments. They will not enable you to set up against God and in distinction from Him. Nor can you escape from God's government by reason of your circumstances and relations. It would be needless to say anything on this point, if it were not for the practical infidelity of so many persons in regard to it. No man can be so situated as to avoid responsibility to God. The subject is responsible to God, however related he may be to the magistrate. The soldier is responsible to God, however his superior officer may say to him, "Do this," or "Do that." The office-holder is responsible to God, however his movements may be directed by higher authorities. The man of business is responsible to God, however he may be connected with his associates. The son is responsible to God, however he may have inherited his father's disposition and been controlled by his influence. Wherever a moral being is, the law is, and there does moral government extend. If he be in Heaven, God is there; if he make his bed in hell, God is there; and if he fly on the wings of the morning as fast and as far as light can travel, still God will be with him, and God's law rest upon him.

IV. It is a principle of moral government THAT THE SIN OF ONE INDIVIDUAL ENTAILS INJURIOUS CONSEQUENCES UPON THOSE WHO ARE RELATED TO HIM, even if they had not concurred in his particular sin. God treats mankind as a unity; if one sins, others suffer. A vicious man will bring sorrow upon all connected with him. Very few, if any persons, have not experienced some inconvenience if not positive suffering on account of another's transgression. Let us notice another class of illustrations. When Korah, Dathan, and Abiram offered strange fire before the Lord, the earth opened her mouth and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. When Achan commited trespass in the matter of the accursed thing, the army of Israel was smitten before the king of Ai. Let us glance at another class of illustrative facts. A man is pointed out to your notice in the midst of a crowd. There is nothing peculiar in his appearance, and you can hear of nothing disreputable in his character, and of nothing good or bad of and in himself that should mark him for observation. Why, then, is he pointed out, and gazed at with curious eyes, as if he were a monster? He is a murderer's son.

V. It is a principle of moral government THAT THE RIGHTEOUSNESS OF ONE INDIVIDUAL, ENTAILS BLESSINGS UPON THOSE WHO ARE ASSOCIATED WITH HIM. By reason of a virtuous and holy man, his parents, his wife, his children, his friends, his neighbours, and his country are blessed of God. God would have spared Sodom, had ten righteous men been found therein. But the chief instance illustrating this truth is the blessing that comes upon the believer through his connection with Christ.

VI. Lastly, it is a principle of moral government THAT THE WHOLE COURSE OF PROVIDENCE TENDS TOWARDS THE JUDGMENT OF THE GREAT DAY OF THE LORD. God's government dues not consist in meeting emergencies as they arise. There is to God no emergency, no contingency, that calls for new combinations and unexpected exertion on His part. Nor does any event occur out of place, and devoid of relation to other events, and to the general plan of the universe. "The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." He will yet maintain the integrity of His administration. He will yet rectify the disorders that prevail, and set up amid more than earthly splendours, and with demonstrations of almighty power and holiness, the throne of Him, before whom "Every knee shall bow and every tongue confess that he is Lord." Not one sinner in all this multitude can escape the wrath to come, but by faith in the sacrifice of atonement. The earth is filled with wars and rumours of wars. But all is coming right now. The judgment is hastening on, and the hosts of earth and hell are marshalling therefor. Ere long the ends of moral government will all be answered, and "The kingdom, and the dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High God."

(J. K. Lord.)

1. The science that comes between us and God is a false science. That is the truest science that brings God nearest to our reason, our consciousness, our soul.

2. The science that comes between us and God is a baneful science. A constant conscious contact with God is essential to our spiritual life, development, perfection, and blessedness.

II. GOD'S GOVERNMENT IS IRRESPONSIBLE. "He doeth according to His will." He has no one to counsel, to persuade, to restrain, or to stimulate Him. He is absolutely free..

1. The righteousness of His procedure. Men are often bound to do the right, not for the fight's sake, but because they are answerable to higher authorities. But God does the right because it is agreeable to His nature. The fact of His irresponsibility reveals in the strongest light —

2. The benevolence of His heart. Were He a malevolent Being, being absolutely irresponsible as He is, He would make the universe one great hell; but the whole universe overflows with happiness. How glorious is God!

III. GOD'S GOVERNMENT IS UNIVERSAL. "In the army of heaven and among the inhabitants of the earth."

1. He controls all the ordinary as well as the extraordinary. Men are more disposed to see Him in the unusual and the strange, than in what is common and uniform. Men see Him in the manna, but not in .the corn-fields; they hear Him in the booming thunder, but not in the whispering breeze; they feel His touch in the forked lightning, but not in the solar floods. Albeit He is in all common objects and events.

2. He controls the spiritual as well as the material. "The army of heaven and among the inhabitants of the earth."

3. He controls the evil as well as the good.

(Homilist.)

I. The first point which the text virtually presents to our attention is UNLIMITED RECOGNITION. It is one of the leadings principles of Deism that the great Creator, having furnished mankind with a code of laws written on the conscience, and tending, if faithfully obeyed, to ensure general happiness, retired from the scene of human actions into the solitude of His own being, or perhaps to hold converse with other intelligences more lofty and more dignified than man. With the Deist, however, as we have no feeling in common, so have we no point to discuss. Having a better light than his wintry moon-gleams to guide us, we go immediately to the volume of revelation, and there we learn that "the eyes of the Lord are in every place"; that the attribute of omniscience is not, as the Deist would persuade us, a sleeping attribute, but that it is exercised in all the plenitude of its waking cognizance, in connection with the affairs of this our world. "Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places, that I shall not see him? Do not I fill heaven and earth? saith the Lord?" He holds the aspect and the attitude of kings and potentates; He looks upon the proceedings of statesmen and governors. In the unwearied exercise of the same glorious attribute, the same Holy One walks in the midst of the churches, taking cognizance of what is passing among them; surveying ministers and people; noting how far the spiritualities of the kingdom of grace are infused into their several constitutions. The thought of God's recognition of all things and all events is at once simple and sublime. It is a source of terror to the sinner, and a ground of consolation to the saint.

II. The doctrine set forth in the text comprehends UNIVERSAL AGENCY. Jehovah is not a mere looker on. The piercing glance of His omniscient eye is accompanied with the active and incessant workings of His Divine hand. Hence the prophet exclaims, "Is there evil in a city, and the Lord hath not done it?" And the passage under consideration speaks of God "as doing according to his will in the army of heaven and among the inhabitants of the earth." This branch of the subject is much too copious to be discussed at large. If followed out, it would lead us through the whole range of creation, natural and moral, and would scarcely afford a resting place for the sole of the foot, while the physical powers of discussion remained. I shall, therefore, confine the few remarks I have to offer to Divine agency as it stands immediately associated with the general concerns of the church, and with the private interests of those individuals who compose its members. When God would lead His ancient people through the windings of that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, His promise was, "My presence shall go with thee, and I will give thee rest." And hence the history of the Israelites, during their memorable journey to the promised land, is, from first to last, an exemplification of His protecting and interposing agency. The infidel scoffs, and the sceptic sneers, when we affirm that the world exists for the sake of the church, and that all human affairs are bearing upon the consummation of the Divine purposes in behalf of an elect people. And yet, to an enlightened, reader of the Scriptures, no truth can be plainer than this. Trace the history of the four great empires, the Chaldean, the Medo-Persian, the Macedonian or Grecian, and the Roman. The plans and the purposes of the Great Eternal are ripening amidst all the distraction of a fallen world. His master-design runs, like a golden thread, through the mazy intricacies of human infatuation. It flows on, like a pure and peaceful stream, which neither mixes with the muddled waters through which it passes nor is disturbed by their commotions. Again, the agency of which we are speaking is particular as well as general. The contemplative mind will, at once, perceive that it must be so of necessity, inasmuch as the most important and the greatest events are, in numberless instances, suspended upon the insulated movements of individuals; and, therefore, if God does not attend, to their concerns, He must cease to attend to the concerns of empires and to the destiny of worlds. The Christian is no more at his own disposal, or subject to the caprice of his fellow-mortals, in regard to the occurrences of life, than he is in connection with his future and final destiny. He is as much the child of Providence as he is the child of grace. His history, like the spangled heavens, is studded with bright indications of the Divine presence. He looks backward with gratitude, and he looks forward with confidence. Here, however, we must again remember that the great principles which actuate our heavenly Friend, in His dealings with His people, are enshrouded in the impenetrable darkness of His incomprehensible nature. The "why" and the "wherefore" are not made known as a matter of course; neither, on the other hand, do they return upon us like a rebounding echo, to be lost in eternal silence, and wasted in a dreary vacuity. Do I ask why? A voice from Heaven replies, "What I do, thou knowest not now, but thou shalt know hereafter." Do I say, wherefore? The answer is: "Be patient, for the coming of the Lord draweth nigh." One of the finest views which revelation affords us of the greatness of God, is that which represents Him as bringing light out of darkness, order out of confusion, and holiness out of sin.

III. The third point which our subject leads us to notice is SOVEREIGN VOLITION. Not only are chance and fatality excluded from any share in the concerns of mankind, but every other power is likewise excluded, save what may be employed, or permitted to operate, in subordination to Him who is alone independent and almighty. "None can stay his hand, or say unto him, What doest thou?" Connected with this point, in its moral bearing, I am aware of a gigantic difficulty. How, it may be asked, is it to be accounted for, seeing that God is at once infinite in power; in holiness, and in compassion, that He permits the world to exhibit its present aspect of moral irregularity? Why does He not, at once, exert His sovereign sway in crushing the monster sin, and reducing the whole of His intelligent creation to the obedience of His eternal truth? True it is that omnipotence could, in a moment, hush the groans of nature, and stay the march of iniquity, and heal the desolations which overspread the earth. But it is equally true that, inasmuch as omnipotence does not thus exert itself, there is a reason amply sufficient, though hid in the impenetrable recesses of unbounded wisdom, why it should be otherwise. The view, however, which Scripture affords of sovereign volition, as an active and. operative principle, demands our closest attention. Where God's will resolves itself into the form of a determination, it has all the force of an irresistible law, and all the certainty of an unalterable decree. "My counsel shall stand, and I will do all my pleasure." God permitted the children of Abraham to be carried captive into Babylon; but He willed that, after a period of seventy years, they should return to their own land; and for that simple reason they did. return. Need I add that volition is certainty, as it bears upon the circumstances and. prospects of individual believers?

IV. On the last point proposed to be noticed, viz., UNIMPEACHABLE RECTITUDE, I add' but avery few words. "The ways of the Lord are equal." He never violates one attribute in order to exalt another; perfect equity runs through all His proceedings, and pervades the whole system of His moral government. In each particular dispensation, whether it affects empires, churches, families, or individuals, all is right. Not a single mistake nor a single defect finds admission into the administration of His providence. In His sovereignty there is nothing that is arbitrary; in His vengeance there is nothing that is unjust; in the afflictive visitations with which He tries His people there is nothing that is unkind.

1. It is calculated to pacify fear. Why art thou cast down, O believer, and why art thou disquieted within thee? Is it because evil men abound, and because apostate spirits walk up and down in the earth? Is it because the church is assailed by the weapons of an unhallowed warfare? or is it because some family comfort is placed in jeopardy, or some favourite interest threatened? Remember, "the Lord reigneth"; this is enough for thee to know.

2. The subject is calculated to suppress rebellion. "The Lord gave, and the Lord hath taken away, blessed be the name of the Lord." Hear ye, then, the voice which says, "Glorify ye me in the fires."

3. The subject of God's directing and overruling providence is abundantly calculated to cherish Christian confidence. The covenant of grace is "ordered in all things and sure," and the whole system of providence grows out of its perfect and unalterable arrangements. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things."

(W. Knight, M.A.)

I. In the first instance, it may be necessary to consider THE EVIDENCE OF THE EXISTENCE, OF A WISE, GOOD, AND EFFICIENT PROVIDENCE OVER HUMAN AFFAIRS.

1. The proof that Jehovah superintends and governs the world is equal to the proof that He made it; creation and providence must stand or fall together. That the system of things which surrounds us — so beautiful, so stupendous — is the production of an all-wise, all-powerful, and all-benevolent hand, must be evident to an observer, even comparatively ignorant and defective. The argument from a Creator to a providence is simple and conclusive; not intricate and metaphysical, but obvious to the plainest capacity. Could it be worth Jehovah's while to create what it is not worth His while to survey and govern? Every unprejudiced mind must answer, No.

2. The proof of a superintending and gracious providence, over human affairs at. least, is equal to the proof of human redemption. This is the memorable argument used by an inspired apostle; hear the happy principle he assumes, and the delightful consequences he deduces: "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Romans 8:32). Has He exhibited such prodigies of compassion and power to raise us to His Heaven, and will He leave us unguided, unprotected, while we sojourn on earth?

3. This momentous and pleasing truth is a constant doctrine in the word of life. In God "we live, and move, and have our being" (Acts 17:28). "Ye ought to say, If the Lord will, we shall live and do this or that" (James 4:15). But nowhere is it expressed with such beauty and power as in our blessed Lord's discourse on the mount.

4. That Almighty God inspects, controls, and governs the world is a truth not left to be discovered by a process of difficult ratiocination; not founded on the teachings of revelation merely; it is a truth attested by the bright, bold, unquestioned, and unquestionable seal of fact. We may instance this:(1) In the detection of secret crime.(2) We may adduce as a second instance that character of retribution which marks so many of this world's events.(3) The good hand of our God is no less visibly, no less affectingly seen in those surprising escapes, those wonderful deliverances which many in this audience have doubtless experienced. These are proofs of a Divine providence,, immediate, direct, and personal; to forget, or to dispute them, were as ungrateful and wicked as it were unreasonable and absurd.

II. Although the evidence of the existence of a wise, good, and efficient Providence is so full and satisfactory, IT MUST BE ADMITTED THAT ITS DISPENSATIONS ARE OFTEN INSCRUTABLY, and to the feelings of our nature, painfully mysterious. Sometimes they are found in sad collision with the most tender and virtuous of our affections; as for example in the death of children. Some. times they are opposed to what seems the truest interest and welfare of a family; as in the death of some parents. Sometimes the dispensations of Providence clash with the purposes and exertions of our most Christian benevolence, at least in appearance. What shall we say to the early death of some Christian missionaries? In some cases the superficial observer would be ready to conclude that there exists no superintendency or control over passing events; that either there is no God, or that God has abandoned the world to the caprice and misery of a blind chance. As, when the wicked prosper and the righteous suffer.

III. Though mysterious, THE MOVEMENTS OF PROVIDENCE ARE EVER WISE, AND EVER GOOD.

1. Let it then be seriously reflected upon that the providence of God is a system, and a system of which we see, and can see, but a small part. In this respect it is like every other work of the infinitely wise Jehovah; nothing is wrought in confusion, nothing is left in disorder; harmony, order, and system pervade the whole. But then it is a system whose deep principles, whose stupendous objects, whose manifold operations, defy the puny comprehension of mortals. In a word, the provisions and workings of this system reach to moral things as well as natural, to angels as well as men, to the stupendous and ever-during realities of eternity as well as the transitory affairs of time. A plan like this must needs lie beyond the grasp of the human mind; the mighty whole is surveyed, is understood by the Infinite Mind alone. It becomes us, therefore, not to arraign the proceedings of Providence at the bar of our limited reason: not to question its wisdom in one event, or its goodness in another. Could we comprehend the whole, we should perceive the fitness and. kindness of every part.

2. When surveying the more dark and afflictive dispensations of Providence, it should ever be kept in mind that all the dealings of God with men have a connection with religion, and are designed, in some way or other, to promote the spiritual kingdom of Messiah. This observation applies to those great events which involve the rise, revolutions, or fall of states and empires. This observation applies no less to events of a more partial and local description. We may go further and apply the remark to those events which concern us as families and as individuals.

3. The providence of God is indeed often mysterious; but it is that mystery which, sooner or later, will explain and develop itself. Like children, we are impatient to come at once to the close and catastrophe of events. Let us correct this folly; let us calmly wait until it shall please God to become the interpreter of His own proceedings. As the flower, when it first puts forth, appears wrapt in a close and unsightly cover, but warmed by the sun and freshened by the breeze, its leaves at length open, its beauties unfold, and its fragrance is wide diffused, so to the submissive and patient soul, the wisdom and goodness of the severest and most unpromising of the Divine dispensations shall sooner or later appear. In eternity, if not before, the ways of God to men shall be fully justified.Conclusion:

1. Take from it a lesson of gratitude. This Providence has ever been kind to you; and of its dealings you cannot, dare not complain.

2. Learn from this subject to exercise confidence, Let anxious, corroding, distressful care be driven from your soul; honour the providence of our God by a simple, childlike, affectionate confidence.

3. From the views of Providence we have been endeavouring to inculcate, learn submission. The ways of Heaven are laid before us for our admiration, and not for our animadversion. Finally, from all that we have said, learn that holy and happy art, which turns every occurrence to your religious, to your eternal advantage. In reality, nothing is a good to you but what brings you nearer to God, and makes you more meet for Heaven; and in reality, everything which so advances your soul's interest is a good, however otherwise it may be regarded.

(J. Bromley.)

I. THE DOCTRINE OF THE TEXT. It embraces the Divine sovereignty and the Divine working. Much as men dislike the sovereignty of God, it may be argued from His very existence. Is He a self-existent, omnipotent, eternal Being, then absolute sovereignty is His essential and inalienable right We see this in the work of nature. Who created the earth? who preserves it and all that it contains? Do we not in Him live and move and have our being? Are we not dependent upon Him every day and at every moment? And is He not, then, the Supreme Governor? We see His sovereignty in the kingdom of grace. If we are now His people, what was there in any of us to merit His esteem? But the words also set forth the Divine working. Yet it is a doctrine which not a few have openly denied and many secretly disbelieve. That God has been at work in the world of which we are inhabitants, and in the mighty fields of space which spread around us, is too evident for most men to deny. And I must pass on to say that he who would exclude God from the world of providence might as well exclude Him from the world of nature. He who can attribute the events which are continually coming to pass to human agent, is not less an unbeliever than the man who ascribes the birth and being of the universe to the dance of atoms or an unknown chance. The Divine attributes of truth, righteousness, and holiness are just as clear in the arrangements of the moral world as the characters of His eternal power and Godhead are graven in strong and striking lines upon the natural world. The path of Divine Providence may be often trackless, yet here and there justice or mercy has raised a monument to mark its course. From a humble consideration of the mysterious method in which God is pleased to carry out His vast designs, we may learn many a valuable lesson; it may deepen our humility, it may call faith into more vigorous play, it may increase our admiration of a Being who, whilst wonderful in counsel, is excellent in working. Are we willing to stand by and see our hopes frustrated, our notions contradicted, and our views thwarted? Then have we learned what human wisdom could not teach, and what human pride would never stoop to learn. He works by means of His own choosing, and yet He works effectually. The process may be so slow that unbelievers shall take occasion to triumph, the means be so weak that the world shall laugh them to scorn; the mode in which He works shall be so His own that no ingenuity of man can comprehend it, and yet the issue of the whole is errs, "I will perform all My pleasure."

II. Let us now consider the declaration of the text. "None can stay His hand or say, what doest Thou?" The declaration supposes opposition, and we ought to be prepared to witness a conflict. Doubtless, so far as power is concerned, this opposition might have been crushed in the bud by the omnipotence of Him against whom it is arrayed. But omnipotence has no need thus to anticipate the designs of its enemies. The throne and authority of God are not to be endangered by the collective force of all created beings, and, therefore, He can afford, shall I say, to let wickedness run its course, exert all its violence, to rise and swell to the utmost limits of its strength, to proceed for ages in its bold and impious career, and then with a word or with a look rebuke its arrogance, expose its native weakness, and lay its power in the dust "none can stay His hand." The very opposition of men and devils shall but serve more abundantly to illustrate His omnipotence and wisdom. "Let Satan tear up the whole fabric of human happiness and virtue to its foundation; let man become the foolish ally of this his bitterest foe; let all nature be moved from its course; still I will counteract the mischief, will repair the ruin, will restore all things, will gain to Myself a glorious name, and 'who shall hinder it?'" It is not to be denied that the whole history of the world, to the present time, is but the history of one continued effort to resist and thwart the purpose of the Most High. But this resistance, fierce as it has proved, has only served to unfold more clearly the nature of that purpose against which it has been turned. Truly, God foresaw how dreadfully the children of men would set themselves against Him when He sent forth His Son, His only Son, to seek and to save the long

(S. Bridge, M.A.)

     1115   God, purpose of
     1130   God, sovereignty
     1265   hand of God
     5216   authority, nature of
     5267   control
     5326   government
     5955   strength, divine
     6708   predestination
     8401   challenges

Daniel 4:1-37

     1443   revelation, OT

Daniel 4:28-37

     5334   health

Daniel 4:33-35

     5297   disease

Daniel 4:34-35

     2376   kingdom of God, coming
     8796   persecution, forms of

Daniel 4:34-36

     6730   reinstatement

Daniel 4:34-37

     5932   response
     8440   glorifying God

Human Government.
Human governments a part of the moral government of God. In the discussion of this subject I will,-- I. Inquire into the ultimate end of God in creation. We have seen in former lectures, that God is a moral agent, the self-existent and supreme; and is therefore himself, as ruler of all, subject to, and observant of, moral law in all his conduct. That is, his own infinite intelligence must affirm that a certain course of willing is suitable, fit, and right in him. This idea, or affirmation, is law …
Charles Grandison Finney—Systematic Theology

Epistle xxxi. To Phocas, Emperor .
To Phocas, Emperor [218] . Gregory to Phocas Augustus. Glory to God in the highest who, according as it is written, changes times, and transfers kingdoms, seeing that He has made apparent to all what He vouchsafed to speak by His prophet, That the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan. iv. 17). For in the incomprehensible dispensation of Almighty God there are alternate controlments of mortal life; and sometimes, when the sins of many are to be smitten, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Teaching of Matthew 13 Proves that no Era of Millennial Blessing Precedes Christ's Second Advent.
In Matt. 13 we have the record of seven parables--the number of completeness--which our Lord uttered consecutively. These parables are prophetic in their significance and scope. They deal with conditions which are to obtain here during the time of our Lord's absence. They are concerned with the visible profession of Christianity and they look forward to the closing scenes of the present dispensation. As there is much in them upon which we cannot now comment at length we shall content ourselves with …
Arthur W. Pink—The Redeemer's Return

And the Fame of Antony came Even unto Kings. ...
81. And the fame of Antony came even unto kings. For Constantine Augustus, and his sons Constantius and Constans the Augusti wrote letters to him, as to a father, and begged an answer from him. But he made nothing very much of the letters, nor did he rejoice at the messages, but was the same as he had been before the Emperors wrote to him. But when they brought him the letters he called the monks and said, Do not be astonished if an emperor writes to us, for he is a man; but rather wonder that God …
Athanasius—Select Works and Letters or Athanasius

Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering
Text: 1 Peter 5, 5-11. 5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast …
Martin Luther—Epistle Sermons, Vol. III

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity

That for the Most Part the Occupation of Government Dissipates the Solidity of the Mind.
Often the care of government, when undertaken, distracts the heart in divers directions; and one is found unequal to dealing with particular things, while with confused mind divided among many. Whence a certain wise man providently dissuades, saying, My son, meddle not with many matters (Ecclus. xi. 10); because, that is, the mind is by no means collected on the plan of any single work while parted among divers. And, when it is drawn abroad by unwonted care, it is emptied of the solidity of inward …
Leo the Great—Writings of Leo the Great

King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2

Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Destruction of Jerusalem Foretold.
^A Matt. XXIV. 1-28; ^B Mark XIII. 1-23; ^C Luke XXI. 5-24. ^a 1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him ^b as he went forth ^a to show him the buildings of the temple. ^b one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! ^c 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused …
J. W. McGarvey—The Four-Fold Gospel

The Chorus of Angels
Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour and glory, and blessing! I t was a good report which the queen of Sheba heard, in her own land, of the wisdom and glory of Solomon. It lessened her attachment to home, and prompted her to undertake a long journey to visit this greater King, of whom she had heard so much. She went, and she was not disappointed. Great as the expectations were, which she had formed from the relation made her by others, …
John Newton—Messiah Vol. 2

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to …
William Dool Killen—The Ancient Church

"Seek First the Kingdom of God," &C.
Matt. vi. 33.--"Seek first the kingdom of God," &c. It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of God and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these. Yet he graciously allows a larger measure of these great things relating to his kingdom …
Hugh Binning—The Works of the Rev. Hugh Binning

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace. …
Thomas Watson—The Ten Commandments

Daniel
Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His …
John Edgar McFadyen—Introduction to the Old Testament